Hosea 13:11 — Word Study
WLCאֶֽתֶּן־ לְךָ֥ מֶ֙לֶךְ֙ בְּאַפִּ֔י וְאֶקַּ֖ח בְּעֶבְרָתִֽי׃ ס
BSASo in My angerʼaph [fury, wrath, intense displeasure] I gavenâthan▸ [bestowed, appointed, set] a kingmelek [ruler, monarch, sovereign] and in My wrathʻebrâh [indignation, outrage, fierce anger] I took [him] awaylâqach▸ [removed, eliminated, abolished, completely, utterly, without remainder]
| Greek | English | Parsing |
|---|---|---|
| אֶֽתֶּן־ | I gave | Verb, Qal, imperfect first person common singular |
| לְךָ֥ | to you | Preposition, suffix |
| מֶ֙לֶךְ֙ | a king | Noun common, masculine singular absolute |
| בְּאַפִּ֔י | in anger my | Preposition, noun common masculine singular construct, suffix |
| וְאֶקַּ֖ח | so I may take [him] away | Conjunction, verb qal first person common singular |
| בְּעֶבְרָתִֽי׃ ס | in wrath my | Preposition, noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So in My anger I gave you a king, and in My wrath I took him away. |
| KJV | I gave thee a king in mine anger, and took him away in my wrath. |
| ASV | I have given thee a king in mine anger, and have taken him away in my wrath. |
| YLT | I give to thee a king in Mine anger, And I take away in My wrath. |
| WEB | I have given you a king in my anger, and have taken him away in my wrath. |
| BBE | I have given you a king, because I was angry, and have taken him away in my wrath. |
The translations agree on the phrase אֶֽתֶּן־ — see How Translations Differ.
The sentence has a main clause followed by two phrases that elaborate on the emotional context of the actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָתַן
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Hosea 13:11
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Judgment on Israel's Kingshipgenerated
Hosea 13:11 reflects God's displeasure with Israel's desire for a king, showing that their request came with consequences. God granted them a king in His anger but later took him away in His wrath. This passage highlights the tension between divine sovereignty and human choices, as seen in the broader context of Israel's history and their repeated turning away from God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hosea 10:3 | Surely now they will say, “We have no king, for we do not revere the LORD. What can a king do for us?” |
| 2 | 1 Samuel 8:7–9 | And the LORD said to Samuel, “Listen to the voice of the people in all that they say to you. For it is not you they have rejected, but they have rejected Me as their king. |
| 3 | 1 Samuel 10:19 | But today you have rejected your God, who saves you from all your troubles and afflictions, and you have said to Him, ‘No, set a king over us.’ Now therefore present yourselves before the LORD by your tribes and clans.” |
| 4 | 1 Samuel 12:13 | Now here is the king you have chosen, the one you requested. Behold, the LORD has placed a king over you. |
| 5 | 1 Samuel 15:22–23 | But Samuel declared: “Does the LORD delight in burnt offerings and sacrifices as much as in obedience to His voice? Behold, obedience is better than sacrifice, and attentiveness is better than the fat of rams. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — אֶֽתֶּן־, 'e.ten-generated
The verb נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It indicates actions like bestowing, delivering, and assigning. In this verse, it conveys God's act of giving Israel a king as a response to their demands.
The parsing as an imperfect first person common singular verb indicates that God is speaking in the first person, expressing His own actions. This highlights the personal nature of God's involvement in Israel's leadership and the consequences of their choices.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree here, all rendering the phrase as 'I gave you a king' without significant variation.
Sentence Structuregenerated
The main finite verb is אֶֽתֶּן־, I gave, which governs the structure of the sentence. It is followed by a prepositional phrase indicating to whom the king was given, and another clause that introduces the second action of taking the king away.
The sentence structure emphasizes God's actions, with the verbs 'gave' and 'took' framing the consequences of His anger and wrath.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew אֶֽתֶּן־ is rendered as δωρήσω (dōrēsō), which means 'I will give.' This choice reflects a straightforward translation of the act of giving, maintaining the focus on God's actions.
The translation of מֶ֙לֶךְ֙ as βασιλέα (basileā) emphasizes the royal authority of the figure being given to Israel.
In plain words — the whole versegenerated
Hosea 13:11 shows that God gave Israel a king in His anger and later took him away in His wrath. This verse illustrates the consequences of Israel's desire for a king, highlighting God's control over their leadership.
Frequently Asked Questionsgenerated
God gave Israel a king in response to their demands, reflecting His anger towards their rejection of His rule.
Taking the king away signifies God's judgment and disapproval of Israel's choice, indicating that their leadership was not in line with His will.
This verse encapsulates a pivotal moment in Israel's history when they transitioned from being a theocracy under God to having a human king, which led to various consequences.
We learn that God's anger can lead to actions that reflect His displeasure with human choices, and that He ultimately retains authority over leadership.
Reflection Questionsgenerated
- What are some ways I have seen God's authority in my life, especially in leadership?
- How can I ensure that my choices align with God's will, particularly in seeking guidance?
- What does this verse teach about the consequences of turning away from God's leadership?
- In what ways can I reflect on my own desires and how they align with God's plans for me?
The early church on this verse — how the Fathers read it
Early church fathers referenced this verse to discuss God's judgment and the nature of leadership, illustrating the consequences of sin and the role of rulers.
Praise wicked King Saul, because he also was a punishment for sinners, as the Lord says: “I gave you a king in my wrath.” Praise the demon that king suffered, because it also was punishment for a sinner.Early Church Fathers on Hosea 13 →
But let no one who suffers such a ruler, blame him whom he suffers: because his being subject to the power of a wicked ruler was doubtless of his own desert.Early Church Fathers on Hosea 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 13:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI gave thee a king in mine anger,.... Not the king of Assyria, sent to waste and destroy them, and carry them captive, as some, for of him the next clause cannot be said; nor Jeroboam, the first king
Read John Gill on Hosea 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI gave thee a king in mine anger, and took him away in my wrath.
Read Robert Jamieson on Hosea 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI gave thee a king in mine anger; such as Shallum, Menahem, Pekah, &c.; but in displeasure against you. I took him away; the Hebrew says not what; I think, their kings mentioned. In my wrath: God was angry when he gave such kings to Israel, and he was no better pleased when he took them away; they were punishments when given, and it was punishment to Israel when they were taken away. If you read this verse in the future tense, as you may, I will give them a king in my anger, it may refer to God’ s giving the king of Assyria the rule over them, making them his vassals; and I will take away, i.e. you, O Israelites, in my wrath, I will destroy some, and send others into captivity, take all…
Read Matthew Poole on Hosea 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 13:11 I gave thee a king in mine anger, and took [him] away in my wrath.Ver. 11. I gave thee a king in mine anger] As once before he gave them quails to choke them. A king, that is, all those kings they had since they fell off from the house of David. These were God’ s gifts, but giftless gifts (αδωραδωρακαιουκονησιμα), which he cast upon them in his anger, for a punishment both of the sins of David’ s house, and likewise of the people’ s rebellion. It was ab irate potius quam ab exorato Deo. Take him (saith he, since you will needs have him) with all that shall follow after. The hypocrite shall reign, that the people may be ensnared, Job 34:30. "Set thou a wicked man over him" (saith…
Read John Trapp on Hosea 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Gave . . . Took.—The past tenses should be present: “I give . . .” “take away.” The whole succession of Israelite kings, who generation after generation had been taken away, some by violent death, would close with Hoshea, who was to disappear as “a fragment on a stormy sea” (Hosea 10:7).
Read Charles John Ellicott on Hosea 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. I gave thee a king in mine anger] Such was Saul; for they highly offended God when they clamored to have a king like the heathen nations that were around them. Took him away in my wrath.] Permitted him and the Israelites to fall before the Philistines. Others think that Shalmaneser was the king thus given, and Hoshea the king thus taken away.
Read AdamClarke on Hosea 13 →CambridgeThe Cambridge Bible for Schools and Colleges11. I gave thee, &c.] Rather, I give thee kings [lit., a king] in mine anger, and take (them) away in my wrath. The reference is to the elevation of Jeroboam I., but also to the various dynasties which from time to time forced their way to the throne (comp. on Hosea 7:7). Indulged self-will brought with it its own punishment—hardening of the heart in apostasy. Thus our passage seems to mediate between the two different views of Jeroboam’s act presented to us in Hosea 1:11 (see note) and 1 Kings 11:29-39 respectively. In one sense Jehovah ‘gave’; in another, he ‘gave’ not.
Read Cambridge on Hosea 13 →Albert Barnes1798–1870Barnes' Notes on the BibleI gave thee a king in Mine anger - o: “God, when He is asked for ought amiss, sheweth displeasure, when He giveth, hath mercy, when He giveth not.” “The devil was heard,” (in asking to enter into the
Read Albert Barnes on Hosea 13 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
So in My anger I gave you a king, and in My wrath I took him away.
I have given you a king in my anger, and have taken him away in my wrath.
So in My anger I gave you a king, and in My wrath I took him away.
I granted you a king in my anger, and I will take him away in my wrath!
Tyndale line
I gave thee a king in mine anger, and took him away in my wrath.
I have given thee a king in mine anger, and have taken him away in my wrath.
I have given thee a king in mine anger, and have taken him away in my wrath.
I gave thee a king in my anger, and took him away in my wrath.
I gaue thee a King in mine anger, and I tooke him away in my wrath.
Strictly literal
I gave thee a king in mine anger, and took him away in my wrath.
I give to thee a king in Mine anger, And I take away in My wrath.
I give to you a king in My anger, || And I take away in My wrath.
I give thee a king in my anger, and take him away in my wrath.
I gave you a king in my anger, and I took him away in my wrath.
From the Latin
I will give thee a king in my wrath, and will take him away in my indignation.
Simplified
In my anger I give you a king, and in my fury I take one.
I have given you a king, because I was angry, and have taken him away in my wrath.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in this verse, with the Septuagint providing a direct correspondence for most words. The Dead Sea Scrolls show some restoration, with parts of the text being supplied by an editor, but they align with the Masoretic Text in essence.
אֶֽתֶּן־ לְךָ֥ מֶ֙לֶךְ֙ בְּאַפִּ֔י וְאֶקַּ֖ח בְּעֶבְרָתִֽי׃ ס
5 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[אתן] [ל׳ך] [מלך] [באפ׳י] ואקח [בעברת׳י]
nothing on the leather here — 1 partly restored, 5 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Hosea 13:11
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-ms — Noun common · masculine singular absoluteHNcmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bs
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
Conj | V-Qal-Imperf-1cs — Conjunction · verb qal first person common singularHC/Vqu1cs
עֶבְרָה (*'ebrah*) is a feminine noun derived from the root word for overflow. It encompasses meanings such as outburst, excess, and fury, often relating to intense emotions like anger and arrogance. The entries consistently highlight its association with passionate outpourings, particularly in contexts of rage.
עֶבְרָה n.f. overflow, arrogance, fury
base
H5678 עֶבְרָה overflow, arrogance, fury
5678 `ebrah eb-raw'
feminine of 5676; an outburst of passion:--anger, rage,
wrath.
see HEBREW for 05676
עֶבְרָה (ev.rah) — fury.
1) outpouring, overflow, excess, fury, wrath, arrogance
1a) overflow, excess, outburst
1b) arrogance
1c) overflowing rage or fury
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp1bs